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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	testament_n	time_n	2,959	5	3.5347	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88953	Israel's redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel: and returne into their owne land: and our Saviours personall reigne on Earth, cleerly proved out of many plaine prophecies of the Old and New Testaments. And the chiefe arguments that can be alledged against these truths, fully answered: of purpose to satisfie all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Roterdam. / By Robert Maton, the author of Israel's redemption. Divided into two parts, whereof the first concernes the Jewes restauration into a visible kingdome in Judea: and the second, our Saviours visible reigne over them, and all other nations at his nextappearing [sic]. Whereunto are annexed the authors reasons, for the literall and proper sense of the plagues contain'd under the trumpets and vialls.	Maton, Robert, 1607-1653?	1646 (1646)	Wing M1295; Thomason E367_1; ESTC R201265	319,991	370

unto you yee shall weepe and lament and the world shall rejoyce and you shal be sorrowfull but your sorrow shal be turned into joy these things have I spoken unto you that in me yee might have peace in the world you shall have tribulation but be of good cheere chap. 16.20.33 And of his coming againe he saith In my Fathers house are many mansions if I goe and prepare a place for you I will come againe and receive you unto my self that where I am there yee may be also chap. 14.2 Now you have sorrow but I will see you againe and your heart shall rejoyce and your joy no man taketh from you chap. 16 22. All which words were written flatly against the errours of Cerinthus and teach us that Christ's Kingdom is not an earthly Kingdom nor delayed for one or two 1000. yeeres but now is his kingdom now he hath overcome the world his subjects are not to live on earth without persecution and sorrow and when he comes againe he will receive them with him into his Fathers mansions and their sorrow shall be turned into joy that shall never be taken from them Answer That you have made a false report of the occasion of Saint Iohns writing of his Gospell and consequently of the end and scope of the texts here alledged the words of our English Divines who are the Authors of the Annotations upon all the bookes of the old and new Testaments printed 1645. do plainely declare For in their argument of the Gospel according to Saint Iohn they say That in Domitians time he was banished into the Isle Pathmos where he wrote the Revelation after which under Nerva he was recal'd to Ephesus being aged about 97. yeares which was the 100. yeare of our Lord where he wrote his Gospel some say at the intreaty of the Christians of Asia for the refutation of Ebion Cerinthus and others who blasphemously denied the Deity of Christ This is their testimony of the ground of St. John's writing his Gospel wherein they tell us not as you doe that it was because of Cerinthus and others opinion of Christs 1000 yeeres reigne in Jerusalem But that it was as history reports because of his and others denying the Deity of Christ Your quotations follow whereof the first That the Son of man is now glorified was spoken by our Saviour when Judas was gone to betray him and doth signifie the glory which was then sudenly to follow both in his death and after his death as Piscator notes and will his comming againe or his reigning after his comming unglorify him thinke you certainely no but will manifest unto the whole world the glory which he hath received For he shall come in the glory of the Father as he saith Mat. 16. verse 27. And shall sit on the Throne of his glory when he is come as he saith Mat. 19. verse 28. which Throne the comparing of this text with the 28 and 29 verses of the 22. chap. of St. Luke doth shew to be meant of the Throne of his Kingdom The next words that he hath overcome the world he spake to comfort his Disciples against the tribulation which they should have in the world and they doe signifie that as in himselfe he had and could overcome the temptations of the world so hee would in them too by strengthning them to endure to the end for his sake what he had voluntarily resolved to endure for their sakes And how is this his overcomming of the world by patience in the time of his temptation any let or hinderance to his overcomming of it by power to his reigning over it at his next appearing The third text That his Kingdom is not of this world c. was his answer to Pilate when he askt him whether he was the King of the Jewes And it doth shew onely that he was not to receive his authority to reigne of men but of God as I observe in my reply This is your first file of proofes the second doth consist of such texts as shew that the faithfull most suffer persecution in this world as Christ did and doubtlesse they must till Christs comming againe at which time they shal be delivered from all their oppressions and pressures and become Rulers of the world themselves And so these texts doe make directly against the reigne of the Saints now while the tribulations of this world endure but nothing against the reigne of the Saints when the tribulations of it shall cease Your last file of proofes is brought to shew that when Christ comes the Saints shal be with him where he is and that their joy shal be immoveable And what repugnancy is there betwixt these things and our Saviours reigning on earth certainly they shal be ever with him on earth when he comes againe on this earth while he reignes and on the new earth of which St. Peter speakes 2. Epist 3. verse 13. after his reigne for to that earth the new Jerusalem in which the Saints shall live after the last Judgment shall descend as it is revealed Rev. 21 verse 2. and when Christ himselfe shal be their companion and sin and death have no more power over them how should their being on earth deprive them of their joy but yet the text chap. 16. verse 22. is by Piscator referred to the joy that the Disciples received both through the sight of Christ after his resurrection and through the inspiration of the Holy Ghost * which he then breathed on them and not to the joy which they shall receive at their owne resurrection when Christ comes againe And thus it appeares that you might as truly have said that all the new Testament was written against Christs personal reigne on earth as that the Gospel of St. John was Preface Sixtly After Cerinthus we read next of Papias of whom Euseb lib. cit Chap. 39. writes thus he reportes strange parables of our Saviour mixed with fabulous doctrine where he dreameth that the Kingdom of Christ shall corporally here on earth last the space of a 1000 yeares after the resurrection of the dead which error as I suppose grew hereof in that he receiv'd not rightly the true mystical meaning of the Apostles neither deeply weighed the things delivered of them by familiar examples for he was a man of small judgment as by his bookes plainly appeares yet hereby he gave unto divers Ecclesiastical persons occasion of error who respected his antiquity namely unto Irenaeus and others if there be any found like minded Then lib. 7. Chap. 22. 23. he writes of Nepos Coracion and others in Egypt infected with this error about the yeare 250. whom Dionysius Bishop of Alexandria did convince in a Synode by demonstrations and doctrine of the holy Scripture did reclaime them from their error Thus he speak's ever of these opinions as of errors contrary unto the holy Scriptures After Lactantius who lived about the yeare 320. this error was universally abhorred so that

shall know when God doth make a temporall promise and when not if the former promises be not to be understood of outward and temporall blessings as well as the last of inward and spirituall blessings for sure it is not the manner of the Holy Ghost to obscure what is plainely delivered but to explaine what is obscurely reveal'd But in the 18. and 22. verses of the 33. chap. of Jer. the perpetuity of sacrifices and Levites you say is promised as plainly as the Throne of David whereupon you demand shall in the last dayes the meat offerings and burnt offerings and the house of Levi be restor'd c This is indeed your palmarium argumentum your maine fort your principall Argument by which doubtlesse you suppose that you have stopt our mouthes for ever and given the Millenarian Tenet a mortall blow an irrecoverable wound But what thinke you If Adam had not fell and so sinne had not entred into the world should there not have been eating and drinking buying and selling Judgement and Justice marrying and giving in marriage you will not deny it and might there not also have been offerings and sacrifices made unto God as of incense in token of Gods hearing and being delighted with their prayers and of the best of their fruits and of their cattell in token of mens praising of and thanksgiving unto God for the increase of them doubtlesse there might And what hinders then that in the Kingdome of the second Adam there should not be such sacrifices offered also For as it is not the use but the abuse of the foresaid actions that makes a Kingdome to be accounted more or lesse carnall and voluptuous so neither is it the offering of a materiall sacrifice when requir'd and as requir'd but the superstitious invention of man that makes the worship of God a carnall and sinfull worship and the carelesse and cold performance of a prescribed worship that makes men carnall and sinfull worshippers But you will say are not then sacrifices abolished by the death of Christ hath not the substance swallowed up the shadowes true they are ceast in regard of that end to which they were formerly us'd they can no longer shew that Christ shall come to suffer againe and therefore the place where alone they could be offer'd and the people by whom alone they could be offer'd are both forsaken the Temple is destroy'd and the people scatter'd but seeing the Prophets have frequently declar'd that at our Saviours appearing the City and Temple shall be rebuilt and the people and Priesthood restor'd why should wee not thinke that as sacrifices of prayse and thanksgiving may againe be required so other sacrifices may also but how surely not as in time past to shew what Christ should doe for sinners but to witnesse to the generations then to come what he hath done for sinners or perhaps to be a testimony of the publick acknowledgement of and repentance for sinne For whereas it is said Heb. 10. at the 18. vers Now where remission of sinnes is there is no more offering for sinne it is to be understood in relation to Christs satisfaction for sinne who by one offering hath perfected for ever them that are sanctified and shall appeare againe the second time unto them that looke for him without sinne unto salvation that is without sinne any more to be imputed unto him whereby he should be constrained to lay downe his life againe for sinners so that it is as if the Apostle had said where remission of sinne is already procured through the death of the Mediator there is no more offering for sinne by way of satisfaction or as representing any satisfaction againe to be made but yet there may be offering for sinne by way of signification and manifestation of an atonement formerly made or at least of publike confession of and repentance for sinne And why then should the restoring of this thing amongst the rest give distaste to any and upon a groundlesse mistake of being restored as types of a Mediator to suffer for sinne which were to offer them according to the Law become an occasion of rejecting so many other things yet to be fulfilled as namely the calling and restoring of the Jewes the rebuilding of their City and Temple the making of their Land more fruitfull then ever the descending of Christ to deliver them from their enemies and to reigne over them and the comming in of all Nations to worship God with them all which are so plainely and so often foretold that for my owne part could I give my selfe much lesse another no satisfaction in this particular about sacrifices onely I should yet thinke it should be done because God hath said it though I knew not to what end and purpose rather then thinke that the things before mentioned should not be properly fulfilled which as they are frequently foretold and that as well distinctly and by themselves as together with this so also they are so clearely foretold that it is not possible any thing should be more plainely spoken And thus I have given my Judgement in this matter which I submit to the whole Church of God hoping not to be censured for that which the importunity of an adversary hath put me to who presuming that the Prophecies touching the restoring of sacrifices are altogether uncapable of a proper Interpretation doth because they are conjoyned and mixed with the others after the same straine as he saith hereupon take occasion to wrest all other Prophecies to a mysticall meaning The marginall note page 30. The words in the 15. chapter of the Acts at the 14. ver upon which the prophecy of Amos is inferred are taken by Dr Mayer to be meant of the song of old Simeon and not of the former speech of Simon Peter Mr Petrie's Answer Is there not a difference twixt Simeon and Simon James nameth Simeon and not Simon wherefore not without reason it may be thought that homeant old Simeon especially seeing Luke is the writer of both bookes and if the words of Simeon doe hereunto agree more then the words of Peter who should doubt that James spake of him wherefore consider the words of old Simeon Luke 2.30 It is said of him not onely that he was a just man and devout waiting for the consolation of Israel and the Holy Ghost was upon him but likewise It was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord Christ and he came by the Spirit into the Temple All which particulars serve very much to purchase credit unto his testimony who saith Mine eyes have seene thy salvation which thou hast prepared before the face of all people a light to lighten the Gentiles and the glory of thy people Israel Wee may see that he declares there the fulfilling at that time of the prophecy of Isa 49.6 And he said It is a light thing that thou shouldst be my servant to raise up